07 November 2010
20 October 2010
18 October 2010
You have felt, doubtless, at least those of you who have been brought up in any habit of reverence, that every time when I in this letter have used an American expression, or aught like one, there came upon you a sense of sudden wrong — the darting through you of acute cold. I mean you to feel that: for it is the essential function of America to make us all feel that. It is the new skill they have found there; — this skill of degradation; others they have, which other nations had before them, from whom they have learned all they know, and among whom they must travel, still, to see any human work worth seeing. But this is their specialty, this their one gift to their race, — to show men how not to worship, — how never to be ashamed in the presence of anything.John RuskinFors Clavigera, vol I, 1871, letter 12
I love this and I think it extends beyond the confines of religious matters. Though it did start here, it's a characteristic so admirable that it later spread to the rest of the world— the unwillingness to accept any authority but that of one's own conscience.
08 October 2010
22 September 2010
25 July 2010
- Culture always builds on the past. .
- The past always tries to control the future. .
- Our future is becoming less free. .
- To build free societies you must limit the control of the past.
So far so good. A bit paranoid, perhaps, but I can kinda see where he's coming from. I mean . . . What kind of manifesto would it be if there wasn't some good dramatic tension there to exploit. A manifesto is a defense by definition, after all, and depends on this kind of dichotomy. Film needs tension; few would watch a documentary film about copyright issues that didn't involve at least some accusations of oppression—a little cloak and dagger keeps the interest. Bravado is particularly suited to the form too, so it's no surprise that an antagonistic posture is taken.
If Page, as a working musician, charges to play on other people's recording sessions, why shouldn't he charge those who would lift his playing from an existing recording to use it in their own commercial products. Some questions for DJ Whoever (DJW): Why can't he just take the time and make the effort to learn how to play the guitar? He'd be surprised at how little time will elapse before he can brave doing these kind of simplistic metal riffs. Or ... if that task is too daunting ... if he doesn't have the time for that .... Why doesn't he just then simply hire a guitar player if he wants a rock guitar lick on his "creation"? If the answer to this question turns out to be upon reflection that that particular Jimmy Page lick is iconic and instantly recognizable and that therefore no mere imitation would do, then that reasoning only would lessen DJW's "creativity" (I think) and instead reinforces the argument that Page's playing IS in fact something that is culturally valuable as its own entity. No? It is an indirect admission of the fact. Otherwise, anyone playing that two chord riff would have sufficed. Right? Why does it have to be Jimmy Page?
|Girl Talk "performing"|
All in all, RIP is an interesting look into a world that for the most part annoys the hell out of me, I'm curious to see what changes will come to accommodate the changing media of music production and distribution. This scene is bound to have an effect on the way music is proliferated forever.
10 July 2010
Found two episodes of a Christian show called "Unbelievable?" which feature discussions between Richard Bauckham and James Crossley.
Though I disagree with Bauckham's thesis, I must say that it surprises and impresses me that he accepts a couple of things: one, that Matthew/Levi could not have written the gospel that bears his name and, two, that the author of John very likely knew the gospel attributed to Mark.
It's a pretty good discussion.
05 July 2010
Recent research shows that radiocarbon dating techniques have been fine tuned, refined to a remarkably high degree of accuracy. The chronological dating derived from archeological techniques of the Egyptian kingdoms was verified by radiocarbon testing of seeds and papyrus specimens from the tombs of pharaohs and other important archeological excavations. The chronology checks out.
So, the technique has been applied to 4,000-year-old papyrus. There is precedent. As I said a couple of posts back, I'd love to see the technique applied to P-52.
03 July 2010
This is the short film that inspired Mohammed Bouyeri to murder Van Gogh in the early morning of 2 November 2004, in Amsterdam, in front of the Amsterdam East borough office on the corner of the Linnaeusstraat and Tweede Oosterparkstraat, while Van Gogh was cycling to work. Bouyeri shot van Gogh eight times with an HS 2000 handgun, and Van Gogh died on the spot. Bouyeri then attempted to decapitate him and stabbed him in the chest something like twenty-eight times. Two knives were left implanted in his torso, one attaching a five-page note to his body. The note threatened Western governments, Jews and Ayaan Hirsi Ali. The note also contained references to the ideologies of the Egyptian organization Takfir wal-Hijra.
I found particularly disturbing the giggling throughout her telling the story of her lecherous uncle.Ó
29 June 2010
26 June 2010
Miriam's script is lovely.
"... the Jews for us ...
... anyone so that the word ...
... spoke signifying ...
... to die entered ...
... rium Pilate ...
...and he said ...
... Jews ... "
the other side reads:
"... this I have been born ...
... world so that I would ...
... of the truth ...
... said to him ...
... and this ...
... the Jews ...
... not one ..."
11 June 2010
School was heavy enough at the time, so I figured TV was a good bad habit to drop right then.
I'm not a prude about it. I won't turn your television off like some crazed Nazi when I walk into your home or anything like that; I simply won't turn it on of my own accord, especially when I'm at home. Any of my friends will tell you; there is no TV set in my living room. There is an ancient model in my bedroom, the one that used to be connected to a VCR (no cable), but it hasn't been turned on in years now.
Nineteen years have passed since my self-imposed exile. Rarely has it been an inconvenience to me. Occasionally it is, as when a conversation that revolves around some recently minted meme or catchphrase completely goes over my head, or when I have no idea who a celebrity is. But then, that's not much of an inconvenience. Is it? Real tragedy is when I hear some report of an amazing moment in history that was broadcast on the air, such as when Peter Gabriel sang a tune accompanied by Randy Newman on the piano during one of the Academy Award ceremonies in the nineties.
God, I wish I had seen that.
So, yeah, I'm sure I've missed a few gems in my obstinacy.
I guess the same goes for the internet. There are only so many hours in a day and so many sites out there. One is bound to miss much. Most times it doesn't matter. Sometimes it's too bad.
As I was surfing around the other day, I accidentally stumbled onto an almost-two-year-old conversation between two men with opposing views on the resurrection of Jesus. In this case, the two men were Robert Price and Don Johnson.
The premise of the show apparently was to highlight various highly contested topics (Monthly? Weekly? It's not very clear) and then have opponents alternately discuss the strength of their respective opposing positions in an open-format debate process, one in which time restrictions and protocol would ideally take a back seat to allowing a given point to be followed through to its logical end if need be, if clarity or coherence require it. Sporadic pauses—pit-stops— need to take place between rounds so that definitions and premises are understood and agreed upon as they fly by in real time, so as to leave little room for evasive or dissembling maneuvers on the part of the participants.
I had no idea that this podcast had ever existed. I realize that it has run its course and that I am likely trying to feed a dead horse here. I am nevertheless inspired to comment on it, so affected was I by what a great thing such an extended format might be. I listened to the series twice, in fact, just to make sure that I am being fair and accurate in my analysis. When I then tried to add my own comment to the last episode in that particular series, it didn't show up. I guess that no new comments are allowed after a certain time.
So i decided to comment here on my own blog.
I highly recommend this series to anyone with an interest in historical Jesus research or in the origins of Christianity.
First I want to give kudos to Paul Erins(sp?), the host of this podcast. Like him, I've often objected to the conventional approach to debate wherein the participants merely talk past each other, seldom straying from their rehearsed strategies. Like him, I find that very little genuine communication is actually possible within such a limiting format and I heartily commend him for his experiment here. Though it has its own speacial problems, as one might expect from such an unorthodox approach, this is possibly the best debate on this particular subject that I have heard so far online.
That said, episode 11 was almost painful to listen to. This was the episode where the two apologist gentlemen spend their time objecting to the host's not allowing their introduction of "worldview" as evidence. It made me extremely embarrassed for the two of them. Their insistence that worldview should be allowed into the debate is clearly nothing more than special pleading.
After this emotionally charged gambit, Paul (the host) was right to conclude (in episode 12) that the conversation could only come to a screeching halt at that point. It is interesting to note, however, that the apologists are essentially indirectly admitting that, without interjecting the limitlessnes of a supernatural into the mix to prop it up, their "historical" case cannot stand. This “evidence” of worldview is so vital to their otherwise impotent argument that they cannot continue without it. I found that fascinating.
So the debate is deemed a failur. I think that the host was extremely gracious in ascribing to himself the blame for the dead end, even unduly so, in my opinion. This is a testament to his honorable intentions in all of this, but anyone with eyes to see can see what really happened here. (i.e. — Somebody tried to use a figurative get-out-of-jail-free card in a game that doesn't allow such desperate fix-all tactics.)
At any rate, Paul is right. In the end, he was left with only two choices:
- a: —Allow for the “possibility” of miraculous intervention in the world by a “god”—whatever that might be(definitions!)—and thus render a historical debate absurd.
- b: —Don’t allow such special pleading as evidence, and thus make the apologist “uncomfortable” about continuing his participation in the debate.
Personally, I would choose the latter, but then it wouldn’t bother me at all to make Mr Johnson (clearly a very nice gentleman) “uncomfortable” about this point of contention.
This is not about comfort. Mr Johnson is a nice-enough guy, but congenial nonsense is still nonsense, and it must be called out. The civility/restraint displayed by the host, although admirable in one respect, is somewhat unfortunate in another, in fact, for it risks giving off the impression that the debate ended in a stalemate. It didn't. To me it looks more like the game was forfeited by the apologist side.
That's cool, though.
I can forgive people for being so emotionally attached to some obsession that they will try to sneak some face-saving "hallelujah" pass into their defense.
What I have a hard time forgiving, however, worse still than all that, is the claim, made at least two or three times during episode 11, as I recall, that Mr. Johnson had in fact spelled out a positive case for the historicity of the resurrection during his interview segments.
This shocked me.
I had to listen to those again, because I figured I had missed it the first two times. So I listened attentively this time to the Johnson interviews again.
But no dice; it turns out that I had not missed anything, after all. The closest that Mr. Johnson actually came to offering up a positive case for anything was when he posited that the Jewish context of the gospels (to his eyes) made the notion that Jesus had not existed improbable. This, however, a repudiation of mythicist thinking, is far from a defense of the historicity of the resurrection on its own merits.
What this means (in the end) is that when Paul the host disallowed the “worldview” defense, Mr. Johnson had absolutely nothing to offer in the positive. When I hear him saying, in effect, “well, you are not letting me use all of the evidence available to me” I can’t help but feel embarrassment for him. This was an incredibly disingenuous tack to have taken in a scholarly debate. Par for the course of general apologetic practice, perhaps, but transparently dishonest nonetheless.
I can't help but wonder if Mr Johnson realizes that if his appeal to worldview had been allowed as evidence, the best that Mr. Johnson could have reaped from this appeal would have been the plausibility of divine intervention. In other words: “I believe that gosh exists, therefore the fantastical claim contained in the New Testament could have happened.” Could have is not a positive case for anything, however; it never has been. Just because something could have happened doesn't necessarily mean that it did. One is still left with the burden of demonstrating reasons for why it is that we think it did happen.
But does he have a reason to think that Mohammed was a huckster as well? Bahaullah? Philostratus? By counting the “hits” and forgetting the “misses” in this way, Johnson reveals himself to be more entrenched in his "worldview" than he probably realizes.
The essence of the problem with this debate could be summed up by one of the brief exchanges between Paul and Mr. Price (episode 9):
host: “When you described your principle of analogy originally [what you are saying is that] we‘ve got this event that‘s disanalogous to anything we observe today and you‘ve got these other accounts that are analogous to this one, so why would you take the explanation that that disanalogous event happened and these other analogies don‘t hold. […] Don reacted to that whole thing […] He said that, basically, you couldn‘t know anything, […] couldn‘t ever have historic evidence of uncommon events under that. It‘s almost [...] circular […] The construction ruled out the ability to ever derive the conclusion that some unique or uncommon thing happened in history […] because you immediately say that you have to go to the more likely alternatives.”
Price: What‘s the problem with that, other than it doesn‘t allow a guy to say that you could prove that his favorite dogma is true?”
Amen to that, I say.
It’s as if some players are sitting at a poker table.
One almost has a royal flush—but not quite—so he reserves the right to draw a joker (not from the deck, mind you—he himself provides this joker) as a wild card that will finish the flush for him.
Don (the player in question) is complaining that it is not fair to disallow this tactic. I think, however, that any other player at the table would be completely justified in calling that player a “lowdown dirty four flusher.”
Anyway . . . Paul produced a great podcast series. It doesn’t seem to have continued after this debate and that's too bad. I think he was really onto something.
for now . . .